1and2ThessaloniansMNTC.qxp Thessalonians 5/13/15 7:56 AM … · 2015-11-17 · Be Discerning (1 Thessalonians 5:19–22) 18. A Prayer for Complete Sanctification (1 Thessalonians

CHAPTER PAGE Preface vii Introduction to 1 Thessalonians 1 1. Identifying the Elect (1 Thessalonians 1:1–10) 11 2. Fail-Proof Spiritual Leadership (1 Thessalonians 2:1–6) 31 3. Parental Pictures of Spiritual Leadership 43 (1 Thessalonians 2:7–12) 4. A People to Be Glad for and a People to Be Sad For 55 (1 Thessalonians 2:13–16) 5. Out of Sight, but Not Out of Mind (1 Thessalonians 2:17–20) 67 6. The Pastor’s Heart (1 Thessalonians 3:1–10) 75 7. A Pastoral Prayer (1 Thessalonians 3:11–13) 85 8. Excelling Still More (1 Thessalonians 4:1–2) 93 9. Abstaining from Sexual Sin (1 Thessalonians 4:3–8) 10110. Shoe-Leather Faith (1 Thessalonians 4:9–12) 11511. What Happens to Christians Who Die? 123 (1 Thessalonians 4:13–18)12. The Day of the Lord (1 Thessalonians 5:1–3) 13913. Night People/Day People (1 Thessalonians 5:4–11) 153

Contents

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14. Growing a Healthy Flock—Part 1: The Relationship 165 Between Shepherds and Sheep (1 Thessalonians 5:12–13)15. Growing a Healthy Flock—Part 2: Dealing with the Spiritually 175 Needy (1 Thessalonians 5:14–15)16. The Sheep’s Responsibilities to the Great Shepherd—Part 1: 183 Joyfulness, Prayerfulness, and Thankfulness (1 Thessalonians 5:16–18)17. The Sheep’s Responsibilities to the Great Shepherd—Part 2: 191 Do Not Quench the Spirit; Respond to God’s Word; Be Discerning (1 Thessalonians 5:19–22)18. A Prayer for Complete Sanctification (1 Thessalonians 5:23–24) 20119. Paul’s Final Requests (1 Thessalonians 5:25–28) 211

Introduction to 2 Thessalonians 21720. A Church to Be Proud Of (2 Thessalonians 1:1–5) 22121. The Vengeance of the Lord Jesus (2 Thessalonians 1:6–10) 23122. Praying for the Right Things (2 Thessalonians 1:11–12) 25123. How to Be Ready for the End Times—Part 1: 263 Remember What You Know (2 Thessalonians 2:1–5)24. How to Be Ready for the End Times—Part 2: 275 Be Strong and Courageous (2 Thessalonians 2:6–17)25. What the Pastor Desires from His People 291 (2 Thessalonians 3:1–5)26. Work: A Noble Christian Duty (2 Thessalonians 3:6–15) 29927. A Prayer for Divine Enablement (2 Thessalonians 3:16–18) 311 Bibliography 321 Index of Greek Words 323 Index of Scripture 325 Index of Subjects 348

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Paul and Silvanus and Timothy, To the church of the Thessaloni-ans in God the Father and the Lord Jesus Christ: Grace to you andpeace. We give thanks to God always for all of you, making men-tion of you in our prayers; constantly bearing in mind your workof faith and labor of love and steadfastness of hope in our LordJesus Christ in the presence of our God and Father, knowing,brethren beloved by God, His choice of you; for our gospel didnot come to you in word only, but also in power and in the HolySpirit and with full conviction; just as you know what kind of menwe proved to be among you for your sake. You also became imita-tors of us and of the Lord, having received the word in muchtribulation with the joy of the Holy Spirit, so that you became anexample to all the believers in Macedonia and in Achaia. For theword of the Lord has sounded forth from you, not only in Mace-donia and in Achaia, but also in every place your faith towardGod has gone forth, so that we have no need to say anything. Forthey themselves report about us what kind of a reception we hadwith you, and how you turned to God from idols to serve a livingand true God, and to wait for His Son from heaven, whom He

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Identifying the Elect(1 Thessalonians 1:1–10) 1

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raised from the dead, that is Jesus, who rescues us from thewrath to come. (1:1–10)

The Thessalonians, like all believers, were the elect of God. Thatreality caused the apostle Paul to begin his first letter to them by simplypouring out his thanks for the divine gift of their saving faith. The onlyway believers can discern that someone is elect is after God has regener-ated and sanctified that soul. Paul did not know the eternal, electivedecree of God, but he could see whose lives gave evidence of genuinesalvation (cf. 2:13).

Paul suffered constantly and extremely for the cause of Christ, andhe carried on his shoulders an overwhelming burden of responsibilityand care for all the churches. He described his burden to the Corinthianchurch this way:

Five times I received from the Jews thirty-nine lashes. Three times I wasbeaten with rods, once I was stoned, three times I was shipwrecked, anight and a day I have spent in the deep. I have been on frequent jour-neys, in dangers from rivers, dangers from robbers, dangers from mycountrymen, dangers from the Gentiles, dangers in the city, dangers inthe wilderness, dangers on the sea, dangers among false brethren; Ihave been in labor and hardship, through many sleepless nights, inhunger and thirst, often without food, in cold and exposure. Apart fromsuch external things, there is the daily pressure on me of concern forall the churches. (2 Cor. 11:24–28)

In view of such severe suffering amid heavy responsibilities, it must havebeen refreshing and exhilarating for Paul to minister to the Thessalonianelect, whom in this letter he deemed worthy of nothing but commenda-tion and encouragement. In the situation he experienced at Thessaloni-ca, the believers displayed many characteristics that reliably identify theelect. He began his first letter to them with a recognition of those virtues.He arranged them under two categories: the Thessalonians’ present con-dition (a faith that works, a love that labors, a steadfastness of hope) andtheir past conversion (a reception of the gospel in power and the HolySpirit, a genuine imitation of the Lord, a joyful endurance in tribulation, abehavior that exemplifies all believers, a proclamation of the Word every-where, a total transformation from idolatry, and an expectant looking forthe return of Christ). Between those two lists Paul paused in verse 4 toaffirm his understanding that the church in Thessalonica was elect.Before that, as usual, he opened the letter with identifying words of greet-ing for his beloved friends.


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PAUL’S GREETING

Paul and Silvanus and Timothy, To the church of the Thessaloni-ans in God the Father and the Lord Jesus Christ: Grace to you andpeace. We give thanks to God always for all of you, making men-tion of you in our prayers; (1:1–2)

Though Paul was the most influential apostle of the early church,in his greeting to the Thessalonians, he did not identify himself as anapostle. Apparently in the Macedonian churches, his apostleship wasnever in question, because in neither of his letters to the church at Thes-salonica, nor in his letter to Philippi, did he begin by identifying himselfas an apostle. Those churches had not questioned his apostolic status,although he would later defend his integrity and sincerity (1 Thess. 2:1–6). Here he simply and humbly identified himself as Paul. And in thesame attitude of humility he linked his co-laborers Silvanus (Silas) andTimothy to himself as if they were all equals.

Silas, probably a Hellenistic Jew, was a prominent member of theJerusalem church who first accompanied Paul on the apostle’s secondmissionary journey (Acts 15:40) and later was a scribe for Peter (cf.1 Peter 5:12). Timothy was a native of Lystra (Acts 16:1–3), a city in AsiaMinor. He was Paul’s son in the faith (1 Cor. 4:17; Phil. 2:22; 1 Tim. 1:2;2 Tim. 1:2; 2:1) and protégé. He toured with Paul on the second and thirdmissionary journeys and remained near the apostle during Paul’s firstincarceration in Rome (cf. Phil. 1:1; Col. 1:1; Philem. 1). Later Timothyserved the church at Ephesus (1 Tim. 1:3) and was himself imprisoned(Heb. 13:23). At the end of Paul’s life, when Timothy was in Ephesus, hewrote the two inspired letters to him.

All three men knew the Thessalonian believers well. They foundedthe church in Thessalonica (Acts 17:4), and Timothy later checked on itswell-being and brought back a positive report to Paul (1 Thess. 3:6). Be -cause the Thessalonians were precious to all three of them, Paul includedhis coworkers’ names in the greeting.

Paul’s use of the Greek word translated church (ekklesia) empha-sizes the reality of the Thessalonians’ election. Ekklesia is related to thephrase ek kaleo, “to call out,” and means “the called out ones,” or it canmean “the elect ones,” especially when connected with the phrase “Hischoice of you” (v.4), which is specific. Paul was certain that the Thessalo-nians were among God’s elect because he had seen the evidence oftheir transformation.

The apostle elaborated on the nature of the church with thesomewhat unusual but wonderful expression in God the Father andthe Lord Jesus Christ, which demonstrates the Thessalonians’ vital


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and inextricable union with God and Christ (cf. 2:14; 2 Thess. 1:1). Theyparticipated in the very life of God and the life of Christ. There is an indi-visible spiritual union between Christ and His own. In his New Testamentletters, Paul taught that believers do not simply believe facts about JesusChrist, but that they are in Him. He told the Galatians, “I have been cruci-fied with Christ; and it is no longer I who live, but Christ lives in me” (Gal.2:20). “For you have died,” he reminded the Colossians, “and your life ishidden with Christ in God” (Col. 3:3). That is the inexplicable and incom-prehensible mystery of what it is to be a Christian—that God, Christ, andthe Holy Spirit (Rom. 8:9, 11; 1 Cor. 3:16; 2 Tim. 1:14) live within the believ-er and the believer lives in them in a sharing of divine and eternal life.

Significantly, in this profound statement in verse 1, Paul used thepreposition in just once. Modifying the phrase God the Father and theLord Jesus Christ with a single preposition emphasizes the equality ofessence between Father and Son. It is also worth noting here that Paulused the Savior’s full title, the Lord Jesus Christ. That combines in onephrase all the major aspects of His redemptive work. Lord describes Himas creator and sovereign ruler, the One who made us, bought us, rulesover us, and to whom we owe full allegiance. Jesus (“Jehovah saves”)refers to His humanity; it was the name given Him at His birth (Matt. 1:21,25). Christ (“the anointed one”) is the Greek term for the Messiah, theone promised by God to fulfill His plan of redemption.

Paul continued the salutation with his common greeting Graceto you and peace (cf., for example, 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2;Phil. 1:2). Grace is God’s undeserved favor to the sinner in the form ofcomplete forgiveness of sin and the granting of eternal life, and peace isthe result of that amazing gift of love. Paul desired that the Thessalonianswould continually experience the fullness of God’s grace. They wouldthen possess not only an unending peace with God, but an experienceof peace in their hearts that always surpassed their human understand-ing (Phil. 4:7). Grace and peace are Christians’ daily portion—every daythey receive divine grace to cover their sins and divine peace to assuagetheir guilt.

Because of his sincere wish that the Thessalonians constantlyknow God’s grace and peace, it was understandable for the apostle Pauland his companions to give thanks to God always for all of them,making mention of them in their prayers (v. 2). Paul, Silas, and Timothythanked God continually for all of them because all the Thessalonianbelievers were the elect of God.

The Thessalonians, because they were elect, were living for thehonor of Christ. The apostle underscored his thankfulness for that realityby listing the first three qualities that proved God’s sovereign choice ofthem, which were manifest in their sanctification.


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THEIR PRESENT CONDITION

constantly bearing in mind your work of faith and labor of loveand steadfastness of hope in our Lord Jesus Christ in the pres-ence of our God and Father, (1:3)

Here begins Paul’s litany of praise to God for the evidence of sal-vation the Thessalonians presently displayed. He thanked God for theirfaith that worked, labor that loved, and hope that endured. This trio ofChristian virtues was a favorite of Paul’s (cf. 1 Cor. 13:13; Col. 1:4–5;1Thess. 5:8).

A FAITH THAT WORKED

constantly bearing in mind your work of faith (1:3a)

Paul was constantly bearing in mind, or remembering, inthankful prayer these foundational spiritual qualities, the first of whichwas the Thessalonians’ work of faith.A true saving belief in Jesus Christwill always result in the mighty work of God that produces change inone’s nature or disposition. A work of faith is action representative ofthe transforming power of regeneration (2 Cor. 5:17). Simply stated, theelect engage in holy, righteous deeds to the honor of God. Work is theGreek word ergon, which refers to the deed, achievement, or functionitself. Paul was confident of the Thessalonians’ election because theirfaith—the authentic saving and sanctifying gift from God—was produc-ing righteous deeds in their lives.

Paul’s words here, however, do not in any way contradict his clearteaching elsewhere that salvation is by faith alone, apart from anyhuman works. For example, in Romans 3:20–21 he declares, “By the worksof the Law no flesh will be justified in His sight; for through the Lawcomes the knowledge of sin. But now apart from the Law the righteous-ness of God has been manifested.” Paul goes on to assert that sinners are“justified as a gift by His [God’s] grace through the redemption which isin Christ Jesus; whom God displayed publicly as a propitiation in Hisblood through faith” (vv. 24–25; cf. 4:4; 5:1; Eph. 2:8–9).

However, the New Testament also stresses the active side of faith—salvation will necessarily produce holy conduct. Such teaching is notopposed to justification by faith alone through grace alone and, whenproperly understood, actually complements that doctrine. Paul is un -equivocal early in the book of Romans that works flow from saving faith:“[God] will render to each person according to his deeds: to those who


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by perseverance in doing good seek for glory and honor and immortality,eternal life” (2:6–7). This does not mean people can earn salvationbecause of their good works, but rather that those works verify the realityof their faith.

Paul instructed the Ephesians, “For by grace you have been savedthrough faith; and that not of yourselves, it is the gift of God; not as aresult of works, so that no one may boast. For we are his workmanship,created in Christ Jesus for good works, which God prepared beforehandso that we would walk in them” (Eph. 2:8–10). And the reason believersperform good deeds is because God is at work in them (Phil. 2:13).

Paul described the believer’s transformation as going from onekind of slavery to another:

Do you not know that when you present yourselves to someone asslaves for obedience, you are slaves of the one whom you obey, eitherof sin resulting in death, or of obedience resulting in righteousness?But thanks be to God that though you were slaves of sin, you becameobedient from the heart to that form of teaching to which you werecommitted, and having been freed from sin, you became slaves of right-eousness. . . . Therefore what benefit were you then deriving from thethings of which you are now ashamed? For the outcome of those thingsis death. But now having been freed from sin and enslaved to God, youderive your benefit, resulting in sanctification, and the outcome, eternallife. (Rom. 6:16–18, 21–22)

The apostle James also taught that good works must be presentin the lives of those who profess faith in Christ; otherwise that professionis not genuine.

But someone may well say, “You have faith and I have works; show meyour faith without the works, and I will show you my faith by my works.”You believe that God is one. You do well; the demons also believe, andshudder. But are you willing to recognize, you foolish fellow, that faithwithout works is useless? Was not Abraham our father justified byworks when he offered up Isaac his son on the altar? You see that faithwas working with his works, and as a result of the works, faith was per-fected. . . . For just as the body without the spirit is dead, so also faithwithout works is dead. (James 2:18–22, 26)

Believers will sometimes disobey God’s commands and fail todo His will, but they will always long to obey (Rom. 7:18–20) and willmanifest some true spiritual fruit of obedience (cf. John 15:5). Genuinesaving faith is by definition powerfully inclined toward obedience toGod, which leads inevitably to the work of faith Paul commended theThessalonians for.


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A LOVE THAT LABORED

and labor of love (1:3b)

The second identifying mark of the elect is their labor of love.True Christians minister motivated by their love for others. Loving evenone’s enemies is an expression of the power of salvation (cf. Matt. 5:44;Gal. 6:10). Loving other believers is also evidence of salvation, as 4:9explicitly states, “Now as to the love of the brethren, you have no need foranyone to write to you, for you yourselves are taught by God to love oneanother.” Peter affirmed this reality: “Since you have in obedience to thetruth purified your souls for a sincere love of the brethren, fervently loveone another from the heart” (1 Peter 1:22). The apostle John expressedthis truth also when he wrote, “The one who loves his brother abides inthe Light and there is no cause for stumbling in him” (1 John 2:10). Hewent on to state that such love is definitive evidence of salvation: “Weknow that we have passed out of death into life, because we love thebrethren. He who does not love abides in death” (3:14; cf. John 13:35;1 John 2:9, 11; 3:10; 4:20). This love is part of the fruit of the Spirit pro-duced in those led by the Spirit (Gal. 5:22). Labor is the Greek wordkopos, which denotes an arduous, wearying kind of toil, done to thepoint of exhaustion. Unlike ergon (work), which focuses on the deeditself, kopos looks at the effort expended in accomplishing a particulardeed. It is an effort that strains all of one’s energies to the maximum level.The noblest, most altruistic and selfless form of love (agape) motivatesthis kind of spiritual effort. The apostle Paul referred to the spiritual effortbelievers make as they work to advance divine truth and the kingdom ofthe Lord because they sincerely love people.

Furthermore, beyond loving unbelievers and believers, Romans8:28 identifies the elect—people included in God’s eternal, saving purpose—as “those who love God.” That is a basic characteristic of anyone whosavingly worships the true and living God and the Lord Jesus Christ, andit is the real reason they love others:

Also the foreigners who join themselves to the Lord, to minister to Him,and to love the name of the Lord, to be His servants, every one whokeeps from profaning the sabbath and holds fast My covenant. (Isa.56:6)

But just as it is written, “Things which eye has not seen and ear has notheard, and which have not entered the heart of man, all that God hasprepared for those who love Him.” (1 Cor. 2:9)

But if anyone loves God, he is known by Him. (1 Cor. 8:3)


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Grace be with all those who love our Lord Jesus Christ with incorrupt-ible love. (Eph. 6:24)

Blessed is a man who perseveres under trial; for once he has beenapproved, he will receive the crown of life which the Lord haspromised to those who love Him. (James 1:12)

For a detailed discussion of this love for God, see Romans 1–8, TheMacArthur New Testament Commentary (Chicago: Moody, 1991), 483–85.

Authentic Christianity has always been defined by loving Christ.In 2 Corinthians 5:14 Paul says, “The love of Christ controls us” (cf. Gal.5:6). Those who are indifferent to that concern are on their way to hell,unless they repent: “If anyone does not love the Lord, he is to beaccursed” (1 Cor. 16:22). The Thessalonian believers’ labor of love wastherefore another mark of their election (cf. 2Thess. 1:11).

A HOPE THAT ENDURED

and steadfastness of hope in our Lord Jesus Christ in the pres-ence of our God and Father, (1:3c)

The third evidence of election is steadfastness of hope. AllChristians have a hope in the Lord Jesus Christ—a persevering antici-pation of seeing His future glory and receiving their eternal inheritance.

The redeemed look for the glorious future appearance of theLord Jesus Christ (see the discussion of 1:10 later in this chapter). Paulstated that salvation instructs believers in that hope: “For the grace ofGod has appeared, bringing salvation to all men, instructing us to denyungodliness and worldly desires and to live sensibly, righteously andgodly in the present age, looking for the blessed hope and the appearingof the glory of our great God and Savior, Christ Jesus” (Titus 2:11–13).

The apostle could encourage and teach others regarding thisgreat hope (Rom. 5:1–2; Eph. 1:11; Col. 1:27) because he was so confi-dent of it in his own life: “In the future there is laid up for me the crown ofrighteousness, which the Lord, the righteous Judge, will award to me onthat day; and not only to me, but also to all who have loved His appear-ing” (2Tim. 4:8).

Peter opened his first epistle with announcement of the blessingof God that transcends all blessings—“a living hope, . . . an inheritance . . .in heaven for you, . . . protected by the power of God, . . . at the revelation ofJesus Christ” (1 Peter 1:3–7). This hope is the same hope Paul referred towhen he wrote, “For in hope we have been saved” (Rom. 8:24).


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Steadfastness is from the Greek word hupomone, which con-veys the idea of endurance or perseverance; literally, it denotes the con-dition of staying under pressure. It is closely related to the theologicalconcept the Reformers called “the perseverance of the saints” (cf. Rom.2:7; 2 Thess. 1:4; Rev. 14:12)—that is, Christians will hold fast to their hopeuntil the end. There is nothing that should cause a true Christian to losehis trust in God’s promises: “For whatever is born of God overcomes theworld; and this is the victory that has overcome the world—our faith.Who is the one who overcomes the world, but he who believes that Jesusis the Son of God?” (1 John 5:4–5). For believers, true hope is a stronglonging and groaning to “be at home with the Lord” (see 2 Cor. 5:2–8).

The Thessalonians’hope (elpis) was firm because it was anchoredin the unchangeable Lord Jesus Christ. The writer of Hebrews richlyexpressed the security of this hopewhen he wrote:

so that by two unchangeable things in which it is impossible for God tolie, we who have taken refuge would have strong encouragement to takehold of the hope set before us. This hope we have as an anchor of thesoul, a hope both sure and steadfast and one which enters within theveil, where Jesus has entered as a forerunner for us, having become ahigh priest forever according to the order of Melchizedek. (Heb. 6:18–20)

The context indicates that the “two unchangeable things” are God’spromise and His oath (v. 17), which make the believer’s hope in thegospel impossible to change. Further, his hope is secured by the interces-sion of Christ, the eternal High Priest, and kept safe within the impreg-nable heavenly sanctuary where He stands guard over His own (7:25; cf.4:15–16). Hope transcends mere human, wishful anticipation and restsconfidently in the consummation of redemption that Scripture says willcertainly occur when Christ returns. Such hope will inevitably causebelievers to triumph over the struggles of life because it derives from thetype of true faith the Thessalonians received from God.

The steadfastness of those who have been given that hope ful-fills Jesus’ promise in Matthew 24:13, “The one who endures to the end,he will be saved.” That was not a novel concept, but one solidly based onOld Testament teachings, such as Proverbs 4:18, “The path of the right-eous is like the light of dawn, that shines brighter and brighter until thefull day” (cf. Jer. 32:40). The spiritual path of the righteous does not gofrom light to darkness; it goes from dim light to full light. It becomes everbrighter as the person’s work of faith increases, his labor of love intensi-fies, and his hope perseveres more and more. Like the Thessalonianbelievers, those whose faith is genuine are those whose hope the Saviorsecures in heaven and, by the Holy Spirit, empowers to persevere to the


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end (cf. Job 17:9; John 8:31; Phil. 1:6; Col. 1:21–23; Heb. 3:6, 14). Hebrews6:10–11 compares with what Paul wrote here: “For God is not unjust so asto forget your work and the love which you have shown toward Hisname, in having ministered and in still ministering to the saints. And wedesire that each one of you show the same diligence so as to realize thefull assurance of hope until the end.”

AN UNDERSTANDING OF ELECTION

knowing, brethren beloved by God, His choice of you; (1:4)

Verse 4 signals the transition from the preceding statement (v. 3),which describes Paul’s confidence in the Thessalonians’ present spiritualcondition, to the following section, which focuses on their past conver-sion (vv. 5–10).

Knowing, from a form of the Greek verb oida, could also betranslated “seeing,” or “perceiving.” Here Paul used it to express his percep-tion that the assembly in Thessalonica was genuine.

The phrase brethren beloved by God contains some familiarNew Testament terminology. Brethren (adelphoi) is a common word forthe children of God in Christ. Beloved by God translates a perfect pas-sive participial phrase in the Greek ( egapemenoi hupo [tou] theou),explaining the reality that Christians are recipients of the sovereign loveof God (cf. Deut. 7:7–8).

When Paul told the Thessalonians he was certain of God’schoice of them, his words were in perfect harmony with New Testamentusage (cf. Matt. 24:22, 24, 31; Luke 18:7; Rom. 8:33; Col. 3:12; 2 Tim. 2:10).Christians are the elect, chosen of God solely by His sovereign, lovingpurpose, apart from any human merit or wisdom. God in eternity pastsovereignly chose all believers to salvation, drawing them to Himself intime, by the work of the Holy Spirit (John 6:37, 44; Rom. 9:15–16; 1 Cor. 1:9;Eph. 1:4–6, 11; 2 Thess. 2:13; 2 Tim. 1:9; cf. Acts 13:46–48; Rev. 13:8; 17:8).Jesus instructed the disciples, “You did not choose Me but I chose you,and appointed you that you would go and bear fruit” (John 15:16). TheFather, Son, and Holy Spirit elected not only the apostles but also all whohave believed throughout history. In His High Priestly Prayer, Jesusprayed, “I ask on their behalf; I do not ask on behalf of the world, but ofthose whom You have given Me; for they are Yours” (John 17:9).

As 1 Thessalonians 1:6 and 9 suggest, man’s will participates inconversion in response to God’s promptings. Thus true evangelism is acall to repent and believe (e.g., Acts 20:21).


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THEIR PAST CONVERSION

for our gospel did not come to you in word only, but also inpower and in the Holy Spirit and with full conviction; just as youknow what kind of men we proved to be among you for yoursake. You also became imitators of us and of the Lord, havingreceived the word in much tribulation with the joy of the HolySpirit, so that you became an example to all the believers inMacedonia and in Achaia. For the word of the Lord has soundedforth from you, not only in Macedonia and Achaia, but also inevery place your faith toward God has gone forth, so that wehave no need to say anything. For they themselves report aboutus what kind of a reception we had with you, and how you turnedto God from idols to serve a living and true God, and to wait forHis Son from heaven, whom He raised from the dead, that isJesus, who rescues us from the wrath to come. (1:5–10)

Paul’s certainty regarding the Thessalonians’ election encom-passed his memories of their past conversion. The apostle confidently setforth those memories in verses 5–10 as reasons affirming their salvation.

A RECEPTION OF THE GOSPEL IN POWER AND THE HOLY SPIRIT

for our gospel did not come to you in word only, but also inpower and in the Holy Spirit and with full conviction; just as youknow what kind of men we proved to be among you for yoursake. (1:5)

The first past indicator (and the fourth one overall) from theThessalonians’ conversion that attested to the genuineness of their elec-tion was the divine power revealed in the preaching of the gospel tothem. When Paul said the gospel came in power and in the Holy Spir-it and with full conviction, he was not just describing the Thessaloni-ans’ experience but his, Silas’s, and Timothy’s, when they first declared thesaving news in Thessalonica. Paul and the others were so deeply identi-fied with the message of salvation and its power that he called it ourgospel (cf. 2 Thess. 2:14), though it was from God (Rom. 1:1; 1 Thess. 2:2,9) and concerned the atoning work of Jesus Christ (1 Cor. 15:1–4).

First, Paul asserted that power was revealed because the mes-sage did not come to the Thessalonians in word only—it was notmerely talk. It was not simply the words themselves that mattered,although any message—including the gospel—by definition has to con-


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sist of words setting forth the message (cf. Rom. 10:8, 14; 1 Peter 1:22–25).Faith does come by hearing those words of truth, but the transformationprocess involves far more than that. Regardless of the erudition, the com-pelling logic, the soaring rhetoric, or the clever and interesting communi-cation style, if the truth spoken is not accompanied by the power of God,it accomplishes nothing. But when empowered by God as it enters theprepared soul, the gospel truth saves (cf. 1 Peter 1:23–25).

Jesus indicated the inability of all sinners to believe the truthwhen He said, “This is the judgment, that the Light has come into theworld, and men loved the darkness rather than the Light, for their deedswere evil. For everyone who does evil hates the Light, and does not cometo the Light for fear that his deeds will be exposed” (John 3:19–20). Alongthose lines, Paul taught the Corinthians, “And even if our gospel is veiled,it is veiled to those who are perishing, in whose case the god of this worldhas blinded the minds of the unbelieving so that they might not see thelight of the gospel of the glory of Christ” (2 Cor. 4:3–4; cf. Eph. 2:1). He hadalready told them that the “natural man” cannot understand the gospel(1 Cor. 2:14). Barren words of truth alone, no matter how well presented,cannot penetrate such spiritual blindness and deadness. “For the king-dom of God does not consist in words but in power” (1 Cor. 4:20). Godhas to powerfully awaken the dead soul and open the blind eyes so thetruth can regenerate (Eph. 2:4–5).

Such obvious power to quicken the spiritually dead comes fromthe Holy Spirit. Genuine soul-transforming power accompanyinggospel preaching is the work of the Spirit energizing both the preacherand the hearer. Jesus alluded to this truth when He promised the apos-tles just prior to His ascension, “You will receive power when the HolySpirit has come upon you; and you shall be My witnesses both inJerusalem, and in all Judea and Samaria, and even to the remotest part ofthe earth” (Acts 1:8).

Paul knew the preaching at Thessalonica bore divine powerbecause of the full conviction (“much assurance,” NKJV) he had as hedelivered it. Commentator Leon Morris gives a helpful perspective onwhat Paul meant here:

The third point is that the gospel came “in much assurance.” There is norepetition of the “in” in the Greek. The effect is to link these words veryclosely with the foregoing. Assurance [plerophoria] is not some humandevice whereby men persuade themselves. Rather it is the result of theactivity of the Holy Spirit working within believers. Some have felt thatthe assurance meant here is that which came to the converts as theyput their trust in Christ, and this may not be out of the Apostle’s mind.But his primary meaning is the assurance that the Spirit gave to thepreachers, for Paul is dealing with the way he and his companions


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Identifying the Elect 1:6a

came to know the election of the Thessalonians. They had the assur-ance in their own hearts that, as they were preaching, the power of Godwas at work. The Spirit was working a work of grace. (The First and SecondEpistles to the Thessalonians, The New International Commentary onthe New Testament [Grand Rapids: Eerdmans, 1989], 57–58)

Paul and his fellow preachers were Spirit-empowered, confident,assured, and bold men who depended on God’s powerworking throughthem and in their hearers to effect salvation.

To emphasize his point about the power of the missionaries’preaching, Paul closed verse 5 with these words: just as you know whatkind of men we proved to be among you for your sake. He told theThessalonian believers that the spiritual power manifest in his life andthe lives of his fellow ministers affirmed the accuracy of their preaching.The apostle (and no doubt Silas and Timothy, as well) was truthful, hum-ble, selfless, gentle, caring, passionate, and compassionate toward theThessalonians. He worked among them with his own hands so that hewould not have to accept any money from them (2 Thess. 3:7–8). TheThessalonians had not only heard the gospel preached, they had seen itlived out in Paul, whose life was a rich example of the power of thegospel he preached (see 2 Cor. 1:12).

A GENUINE IMITATION OF THE LORD

You also became imitators of us and of the Lord, (1:6a)

The fifth identifying mark proving the Thessalonians’ electionwas that they became imitators of Paul and of the Lord. Imitators(mimetai) is the word from which the English term mimics derives. Thistransforming work occurred at the moment of salvation when the Thes-salonian believers became new creations (cf. 2 Cor. 5:17). Patterns of holyliving immediately began replacing the old sinful ones (cf. Eph. 4:22, 24).The Thessalonians, in the middle of a pagan environment, without anyveteran church leadership, had in the power of the Holy Spirit becomeimitators of the apostle, his co-laborers, and—most important—Christ.Salvation starts the work of sanctification (cf. 1 Peter 1:1–2). As Paulreminded the Romans, “Do you not know that all of us who have beenbaptized into Christ Jesus have been baptized into His death? Thereforewe have been buried with Him through baptism into death, so that asChrist was raised from the dead through the glory of the Father, so we toomight walk in newness of life” (Rom. 6:3–4; cf. 2 Cor. 5:17; Gal. 6:15).


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1:6b 1 THESSALONIANS

The Thessalonian believers’ lifestyles started becoming far differ -ent from the sordid, idolatrous paganism of their past and from the legalis-tic self-righteousness of the Jews in their city. They had become imitatorsof Jesus Christ. Paul commanded believers to pursue that reality as a wayof life: “Be imitators of me, just as I also am of Christ” (1 Cor. 11:1). He toldthe Corinthians that it was a progressive experience of sanctification bythe Holy Spirit that moved them upward to increasing levels of glory,more and more into the image of Christ (2 Cor. 3:18).

A JOYFUL ENDURANCE IN TRIBULATION

having received the word in much tribulation with the joy of theHoly Spirit, (1:6b)

A sixth identifying mark that confirmed the Thessalonians weretruly elect was their joy in the midst of suffering and hardship. No matterhow difficult circumstances become, true Christians do not lose theirultimate joy because the Holy Spirit dispenses it to the elect. The king-dom of God is joy (Rom. 14:17).

Paul again noted that the Thessalonians had received theword, which was simply a reiteration that they had believed the gospeland been converted. But they did so in much tribulation, that is, insevere suffering that began when Paul first preached. As recorded in Acts17:1–4, and noted earlier, Paul and his fellow missionaries launched aneffective evangelistic ministry spanning three Sabbaths in the Thessalon-ian synagogue, after which they continued their work in another locationfor several months—long enough to receive two collections from Philip-pi (cf. Phil. 4:16), be employed (1 Thess. 2:9; 2 Thess. 3:8), and care for thechurch in depth (1 Thess. 2:7–11). As a result of the transforming impactof that gospel ministry, the Jews hurled tremendous persecution andopposition against the apostle:

But the Jews, becoming jealous and taking along some wicked menfrom the market place, formed a mob and set the city in an uproar; andattacking the house of Jason, they were seeking to bring them out tothe people. When they did not find them, they began dragging Jasonand some brethren before the city authorities, shouting, “These menwho have upset the world have come here also; and Jason has wel-comed them, and they all act contrary to the decrees of Caesar, sayingthat there is another king, Jesus.” They stirred up the crowd and the cityauthorities who heard these things. And when they had received apledge from Jason and the others, they released them. The brethrenimmediately sent Paul and Silas away by night to Berea. (Acts 17:5–10)


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After Paul and his company had left Thessalonica, it is likely theunbelieving Jews and pagan Gentiles intensified the persecution. Paullater reflected on that assault: “For you, brethren, became imitators of thechurches of God in Christ Jesus that are in Judea, for you also enduredthe same sufferings at the hands of your own countrymen, even as theydid from the Jews, who both killed the Lord Jesus and the prophets, anddrove us out” (1Thess. 2:14–15).

The Greek word rendered tribulation is thlipsis, which means“intense pressure,” as opposed to something mild. So the new believers inThessalonica experienced severe persecution, but the genuineness oftheir salvation transcended that affliction so that they never lost their joy(cf. 1Thess 3:4; 2Thess. 1:4; in contrast, see Ps. 51:12).

The Thessalonians’ responding to persecution and sufferingwith the joy of the Holy Spirit was reminiscent of the apostles’ reac-tion early in the book of Acts. After the Sanhedrin flogged them, orderedthem not to preach the gospel again, and released them, “they went ontheir way from the presence of the Council, rejoicing that they had beenconsidered worthy to suffer shame for His name” (Acts 5:41).

But one should not consider those Spirit-filled responses of joystrange or incomprehensible—joy is a divine benefit of the Christian’sstanding in Christ, one of the “spiritual blessing(s) in the heavenly placesin Christ” (Eph. 1:3). Romans 5:1–4 declares:

Therefore, having been justified by faith, we have peace with Godthrough our Lord Jesus Christ, through whom also we have obtainedour introduction by faith into this grace in which we stand; and weexult in hope of the glory of God. And not only this, but we also exultin our tribulations, knowing that tribulation brings about perseverance;and perseverance, proven character; and proven character, hope. (Cf.Acts 16:22–25; Gal. 5:22; Phil. 4:4.)

Mere human joy will die under persecution; the joy of the Holy Spirit willtranscend it and grow. Yet again, though such joy is a fruit of the Spirit (Gal.5:22), all believers are called on to pursue greater and greater joy (Phil. 4:4).

A BEHAVIOR THAT IS EXEMPLARY

so that you became an example to all the believers in Macedoniaand in Achaia. (1:7)

A seventh indicator of the Thessalonians’ election, and an extensionof the others, was their exemplary conduct. They went from commendable


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1:8–9a 1 THESSALONIANS

imitators of Paul and Christ to those whose own Christian lives becameworthy of imitation. The church had become an example to all thebelievers, a model for even older, more mature Christians to follow.Example is the Greek word tupos (“exact reproduction”), from whichthe English type derives. The Thessalonians became like blueprints forothers throughout the region to build their lives on (cf. 1 John 2:6). Mace-donia was the province in northern Greece that contained Thessaloni-ca, as well as Philippi and Berea. Achaia was the southern province ofGreece that included such prominent cities as Athens and Corinth.

To illustrate this specifically, the Thessalonians were among thosebelievers Paul cited to the Corinthians as models for giving and financialstewardship. The Thessalonians were in deep poverty, likely because ofthe persecution they underwent. Yet they gave liberally and sacrificiallyto help the needy believers in Jerusalem (2 Cor. 8:1–5), thus demonstrat-ing a pattern of godliness, and again in a sacrificial way proving the reali-ty of their election.

A PROCLAMATION OF THE WORD EVERYWHERE

For the word of the Lord has sounded forth from you, not only inMacedonia and Achaia, but also in every place your faith towardGod has gone forth, so that we have no need to say anything. Forthey themselves report about us what kind of a reception we hadwith you, (1:8–9a)

Another characteristic that verified salvation’s power in the Thes-salonian saints was their faithfulness in the proclamation of the gospel.The word of the Lord, the divine saving truth of the gospel, soundedforth from the church in Thessalonica. Sounded forth (exechetai) isused only here in the New Testament and means “to blast forth” or “tosound forth very intensely.” Outside the New Testament, the term wasused to refer to a blaring trumpet, or rolling thunder. The perfect tenseform of exechetai indicates the church’s bold, continual trumpeting ofthe gospel message.

From the time the church was founded, its proclamation of thegospel trumpeted out, not only in Macedonia and Achaia, but also inevery place. Because Thessalonica was a hub of travel and trade, peoplecoming through Macedonia from east and west along the Egnatian High -way heard the word of the Lord from true believers, as did those whovisited the city by ship and used its port facilities. Apparently the Thessa-lonians who ventured out from the city also carried the gospel with themto Achaia and to every place. Paul pictured their proclamation as a


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constant sound, increasing and echoing into a wider and wider circle asthe church made the most of a strategic location from which to proclaimthe truth.

Their influence was so clear and extensive that Paul said he hadno need to say anything. In fact, news of the Thessalonians’ salvationand subsequent powerful witness was so convincing that Paul said thepeople who heard the testimony of the church could themselvesreport about us what kind of a reception we had with you. Ratherthan Paul telling people he met in his travels about what God had donein that city, people were telling him what was becoming commonlyknown. Every church could wish for such an impact and reputation.

A TOTAL TRANSFORMATION FROM IDOLATRY

and how you turned to God from idols to serve a living and trueGod, (1:9b)

A sure evidence of the Thessalonians’ election was that they sub-mitted to a new Master. Salvation meant a decisive break with pagan reli-gion and a redirecting of one’s whole life. The Thessalonians abandonedall polytheism and embraced only God and the Lord Jesus Christ. Paulexpressed this change as their having turned to God from idols.Turned is from the verb epistrepho, which is used in the New Testamentto indicate the fact that in the sinner’s conversion there is a turning in theabsolute opposite direction (Acts 9:35; 11:21; 26:18, 20; 2 Cor. 3:16; cf. Luke1:16; James 5:20). Such conversion entails repentance, a turning fromidols and in faith submitting to the Savior alone (Acts 20:21). Such turn-ing is far more than merely changing one’s belief about who Christ is—itis a complete reversal of allegiance, from idols to serve a living andtrue God. The word Paul chose for serve (douleuein) means to serve as abond-slave, which was the most demanding form of servitude. Paul knewthat the Thessalonians had turned from slavish devotion to false, dead,demonic idols to a new and welcome slavery to the one living andtrue God (cf. Rom. 6:16–18).

AN EXPECTANT LOOKING FOR THE RETURN OF CHRIST

and to wait for His Son from heaven, whom He raised from thedead, that is Jesus, who rescues us from the wrath to come. (1:10)


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1:10 1 THESSALONIANS

A tenth and final mark that indicated the church in Thessalonicawas truly God’s elect was that its members waited for His Son fromheaven . . . that is Jesus.

Those who love Christ long for and anticipate His return. Theapostles displayed such a desire when they saw Jesus’ ascension:

He was lifted up while they were looking on, and a cloud received Himout of their sight. And as they were gazing intently into the sky while Hewas going, behold, two men in white clothing stood beside them. Theyalso said, “Men of Galilee, why do you stand looking into the sky? ThisJesus, who has been taken up from you into heaven, will come in justthe same way as you have watched Him go into heaven.” (Acts 1:9–11)

Paul unquestionably affirmed that the One who once ascended to heav-en is also the One believers wait for, the One whom He [God] raisedfrom the dead, that is Jesus. The reference to the Resurrection estab-lishes the ground for the return of Jesus Christ. God raised Him fromthe dead because He was pleased with His sacrifice for sin and becauseHe wanted to exalt Him to the heavenly throne from which He willreturn to exercise His sovereign right to rule as King of Kings (Acts 2:24,32; 3:15; 4:10–12; 5:30–32; 13:33–35; 17:31; cf. Rom. 1:3–4; 2 Cor. 13:4; Eph.1:19–23). The word for wait is used only here in the New Testament andrefers to expectant waiting—sustained, patient, trusting waiting.

To have an expectant looking for Jesus’ return from heaven is justone more important aspect in this first chapter that defines a Christian.Waiting is a recurring theme in the Thessalonian letters (1 Thess. 2:17, 19;3:13; 4:15–17; 5:8, 23; 2 Thess. 3:6–12). In two of his other letters, Pauldescribed this attitude of waiting as follows:

In the future there is laid up for me the crown of righteousness, whichthe Lord, the righteous Judge, will award to me on that day; and notonly to me, but also to all who have loved His appearing. (2 Tim. 4:8)

For the grace of God has appeared, bringing salvation to all men,instructing us to deny ungodliness and worldly desires and to live sen-sibly, righteously and godly in the present age, looking for the blessedhope and the appearing of the glory of our great God and Savior, ChristJesus. (Titus 2:11–13)

The true believer eagerly looks forward to Christ’s return be -cause he knows it brings to fulfillment and satisfaction God’s eternal pur-pose, which is, as Paul stated it, to rescue us from the wrath to come.Rescues denotes the deliverance the Lord provides. He is the Rescuer,


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Deliverer, and Savior of those otherwise headed for divine judgment andeternal punishment. In the ancient world, the idea of divine wrath wasaccepted, but there was no genuine hope of rescue from it. By contrast, inthe postmodern world the idea of divine wrath is rejected, so the Rescueris not needed or heeded. Orge (wrath) describes God’s settled opposi-tion to and displeasure with sin. In this context the wrath is God’s eter-nal judgment against sin. Some believe the wrath to come refers to theGreat Tribulation, and see this rescue as the promise of the pretribulationRapture, expounded upon later in this epistle (see chapter 11 of this vol-ume). But the immediate context of Paul’s discussion of election and sal-vation rather than eschatology rules out temporal wrath and points toeternal wrath, as does the wrath mentioned in 5:9—“For God has notdestined us for wrath, but for obtaining salvation through our Lord JesusChrist.”

These ten marks of the elect are true of every genuine follower ofChrist. But from time to time it is possible for even true believers to losetouch with those realities in their lives and to live sinfully inconsistentwith their position in the body of Christ. Peter urged his readers, “There-fore, brethren, be all the more diligent to make certain about His callingand choosing you” (2 Peter 1:10). It is not that they need to convince God—He already knows who constitutes the elect. But there is nothing moreassuring for those who profess faith in Christ than to know their truespiri tual condition by means of these ten spiritual benchmarks.


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